Flemming Kaul Dyvelstenen Sacred Stone on the Island of Samsø, – History, Myths and Cult

Introduction At many places in the Danish countryside, Samsø, in Storebælt, between and you can find boulders in the landscape, Zealand, we shall follow some particular glacial erratics, transported by the ice features of folklore and historical material of the last glaciation from more moun- related to these stones. tainous regions north and northeast of Denmark. Only the Baltic island of Born- holm has its own solid rocks. Just minor Dyvelstenen portions of those boulders remain where Dyvelstenen should be considered as the the glaciers left them. The stones were most splendid example among the Dan- used in the thousands of megalithic tombs ish sacred stones, packed with layers of erected in Denmark during the Neolithic, legends. In its own mythology it embodies between 3600 and 3200 BC, and more a variety of themes and related actions. stones were used as kerb-stones of Bronze (1) A struggle related to the arriving Chris- Age mounds. Large scale Medieval church tianity: A giant has thrown a huge stone building activity took further toll on the after a new-built church, or a church un- stone material left in the landscape, as der construction, but missed. Dyvelstenen well as renaissance manors and castles. is one of those ‘missed shots’, here aimed Still, many smaller and larger stone at the Church of Nordby. (2) Fertility: The blocks can be seen in the landscape, some children came from Dyvelstenen, they being the last remains of megalithic tombs were fetched here. (3) Offerings: Bread of- of the Neolithic, others being used as ferings on Dyvelstenen, probably related menhirs, while quite some are seemingly to fertility cult and birth, and the wish for still resting in their original position. Due healthy children. (4) Relations to fire: the to the intensive and systematized collec- dangers of fire, farms and houses; possible tion of Danish folklore material during protection against fire. the second half og the 19th century and Dyvelstenen is situated high in the early parts of the 20th century, we are landscape, though not quite at the highest well acquainted with tales, traditions and point, overlooking Nordby Village, about legends related to these sacred stones (for one km south of it. From Dyvelstenen, instance: Tang Kristensen 1892-1901 & there is a splendid view over northern Schmidt 1933) – stones, most of which can parts of Samsø as well as the sea, Store- be seen and studied in their geographical bælt (Fig. 1). Dyvelstenen measures 3.4 x context today. 1.9 m east-west with max. height 1.1 m. It is not the aim, with this article to It is protected as an ancient monument make an analysis of the motifs of recorded according to the Danish protection leg- tales related to sacred stones, repeating islation (registered site number (Nordby themselves in Scandinavia, as well as in Parish): 030503-35; protection number: larger parts of Europe. Instead, by focus- 2717:5). ing on one sacred stone and its history, The name Dyvelstenen could most Dyvelstenen, on the Danish Island of easily be understood as a local name

Adoranten 2020 41 Fig. 1. Dyvelstenen in its landscape setting, with dramatic views over land and sea. Seen towards southeast. Photo: F. Kaul. for Djævelstenen, meaning “the Devil’s ration with the National Museum (Eriksen Stone”. However, the name of the hill or 1990; Etting 2018). On Friday, 23rd of highest point close by, has been recorded September, at 2:15 PM the National Mu- as Dystensbjerg, which in the Parish ar- seum received a telephone call from count chive recordings of the National Museum Danneskiold-Samsø asking for help and (here 1874) has been interpreted as Dys- support on this important matter. Accord- sestensbjerg, meaning “Dolmen Stone ing to the administrative notes of that day Hill”. Thus, the name or a nearby place (documents of the topographic archive at name indicate the presence of a Neolithic the National Museum, Danish Prehistory, j. megalithic tomb, a dolmen (Eriksen 1990: no. 666/32), a possible protection of Dyvel- 53). stenen, should be considered; and here a connection with tales of unfertile women coming to Dyvelstenen, to be able to carry History children, was mentioned. In September 1932, Dyvelstenen was Most promptly, the National Museum at risk of being destroyed. The vicar of went into action. The monument conser- Nordby Church, Pastor Andreas Bayer, had vator of the National Museum, Julius Rak- become aware of plans of breaking the lev, was in these days incidentally working stone into pieces (“Dyvelstenen” som man with Neolithic dolmen restauration on vil slaa i Stykker). Pastor Bayer contacted Samsø. The notes inform us that a letter count (lensgreve) Danneskiold-Samsøe of would not reach J. Raklev before the af- Brattingborg, asking him to contact the ternoon or evening on the following day, National Museum in order to take action; Saturday, 24th of September. Consequently, the Danneskiold-Samsøe family then since a telegram was immediately dispatched to long – and also today – supporting the J. Raklev: “Contact Pastor Bayer, Nordby. antiquarian interests of Samsø in collabo- Investigate Dyvelstenen. Consider protec-

42 Adoranten 2020 tion of the site”. The telegram reached J. of the larger stones north of the ruined Raklev, and during the evening of Friday, monument seem to be at their original 23rd of September, he could plan his work place, as kerb stones of the dolmen. No for the day to come, 24th of September further documentation is presented. But 1932. Raklev (and probably a not men- since Raklev, as a prominent researcher tioned team of workmen) worked through and conservator of megalithic tombs, was the full day of the 24th of September, and familiar with their constructional details, a report was soon mailed to the National he had probably by a small-scale excava- Museum (in our ‘internet-times’, we shall tion effort found sufficient evidence for not forget, that communication and con- this statement, finding traces of the origi- sequently action was as swift almost hun- nal stone sockets of two of these stones. dred years ago, as today). Even though J. Raklev cleared the site, The site was cleared and cleaned for he could conclude that the dolmen ruin stone rubbish. The last remains of a recent was of no value considering initiating a sheep shelter was removed, as well as piles protection process. According to Raklev, of larger and smaller stones collected by no one would understand that the Dyv- the farmer from the fields close-by. elstenen was the remains of a (Neolithic) After clearing and investigating the Stone Age long dolmen. Even though the site, J. Raklev could conclude that Dyvel- vicar of Nordby, Pastor Bayer could very stenen was either the capstone or a cham- well understand these arguments, he was ber-side-stone of a ruined dolmen cham- thinking of the possibility of putting the ber. Furthermore, he pointed out that two “large and beautiful” stone in upright position, and protect the remains of the Fig. 2. Dyvelstenen, probably the cap stone of a Neolithic long dolmen, for the sake of the tales (in dolmen, where the remains of the kerb stones of the long dolmen cairn is seen in the foreground. Danish: “for Sagnets Skyld”). Pastor Bayer Photo: F. Kaul). mentioned that at later time he would re- turn to this possibility. Thus, Dyvelstenen remained unpro- tected. Somehow, the intervention by the National Museum may have helped in avoiding the threatening demolition. Pos- sibly, the attention to the tales may have contributed. One of the legends related to Dyvelstenen tells that if the stone is removed, it would cause fire in the village of Nordby (see below). Today Dyvelstenen and 12 other stones, representing the kerb stones of the long dolmen can be seen in a nicely kept and cleared area, with easy public access, close to the road. – prob- ably not so different from the state in which Raklev left it in 1932 (Fig. 2, Fig. 3).

From 1932 and till today the history of Dyvelstenen can traced. In 1936, Pastor Andreas Bayer returned to his idea of raising Dyvelstenen in upright position, furthermore, making a small garden like plantation around, and even including an inscription on the stone. The idea was supported by conservator Julius Raklev, though rejected by the authorities of the

Adoranten 2020 43 foreningssten). This ‘National movement’ continued during the 1930’ties. Also, on Samsø such celebrational monuments were erected (Eriksen 1990; Madsen 2007; Adriansen 2010), as one in , in the shape of a dolmen, being a symbol of Denmark (Fig. 4). Not all memorial stones erected in Den- mark were related to the reunion of South Jutland with Denmark. From 1744 and on- wards we can follow a tradition of raising memorial stones related to specific archae- Fig. 3. Dyvelstenen in the foreground, the other remains of the megalith long dolmen in the background. ological finds and locations (Wienberg Photo: F. Kaul. 2007, Kaul 2010: 38-41). Some of these memorial stones (with a temporal con- National Museum. However, the leader of centration in the 1930’ties and 1940’ties) the Prehistoric department of the National should be understood as ‘national monu- Museum, Johannes Brøndsted writes in ments’, but we shall not forget that such a October 1936 that a protection of Dyvel- memorial stone could as well represent a stenen may be considered of “folkloristic feeling of local identity, marking your own reasons” (documents of the topographic area as a place of importance (Adriansen archive at the National Museum, Danish 2010: 160-165); thus, creating a connec- Prehistory, j. no. 757/36). tion between the past and the present at But how could the idea of making your own place of living. As an example, I an inscription and creating a small park would like to mention a memorial stone, emerge? – The answer is straightforward, erected in 1945 (the year of the libera- when considering the historical context tion from the Nazi-German occupation) of the first half of the 20th century. In commemorating the 1885 find of more 1920, after the end of World War I, parts than 110 small gold sheet boats deposited of South Jutland (North Schleswig), which in the Bronze Age, c. 1400 BC at a large was lost to Prussia/Germany after the Bronze Age burial mound in Thy, North- 1864 war, was reunited with Denmark, west Jutland (the Nors golden boats, see after a referendum. The Danish people Jørgensen & Vang Petersen 1998: 90-91). celebrated the return to Denmark by cre- The inscription is short and neutral, with- ating small memorial parks and raising out any national affection, though we memorial stones all over the country (gen- shall bear in mind the year of its erection, 1945: “HER FANDTES I MULD – DE BAADE Fig. 4. Memorial miniature dolmen in Brundby, Samsø, AF GULD – 1885” (“The boats of gold – erected in 1920, celebrating the reunion in 1920. The “Slesvig lions” are flanked by the historical years 1864 was found in this ground – 1885”) (Fig. 5). and 1920. Photo: F. Kaul. It is in this broad context that we shall un- derstand Pastor Andreas Bayers interest in shaping Dyvelstenen, with inscription, into a ‘historic’ memorial site. Pastor Bayer was part of the general ‘national movement’ of the time, supporting the idea of erect- ing stones commemorating the return of South Jutland to “Mother Denmark”. However, the local affection as to connect- ing the past and present was seemingly his main guidance when at a speech at the yearly St. Poul’s Meeting in January

44 Adoranten 2020 memorial stones celebrating this histori- cal moment are apparent. First, he men- tions that Dyvelstenen once was part of a Stone Age dolmen, and it must have been a tremendous undertaking (et kæmpe- værk) to build the stone dolmen and to place Dyvelstenen as a capstone of the chamber. Then, as sort of comparison he brings up the huge reunion stone raised on the burial mound Esterhøj at Høve, Odsherred, Northwest Zealand, 1920: How virtually all the people of the area by long ropes pulled the gigantic stone from the low coastal land all the way higher places in the landscape, crowned by the ancient burial mounds (Fig 6). In his speech, Pastor Bayer mentions the beliefs in the supernatural forces of Dyvel- stenen that could remedy infertility, when Fig. 5. Memorial stone, marking the find spot of one of people presented an appropriate sacrifice the most important Bronze Age votive depositions, the golden boats at Thorshøj, Nors, Northwest Jutland. The to the stone. He also notes that the stone monument was created in 1945, the year of the libera- several times had been in danger of be- tion from the German occupation of Denmark, April ing broken into pieces. He goes further 1940 – May 1945. Photo: E. Dalby. back in time and speaks about sacrificial ceremonies that may have taken place 1936 in Nordby (a sort of a traditional Fig. 6. Troldstenen, now a reunion stone on Esterhøj thing meeting, still maintained today at Høve, Northwest Zealand. The stone weights app. (Schmidt 1941: 32)) he argued for erecting 25 tons. In 1920, It took 14 days for 500 men and 22 Dyvelstenen as a standing stone proper, horses to drag it (on a wagon) the c. 2,5 km from the with this suggested inscription, where coast to Esterhøj, with an elevation difference of 85 m. Dyvelstenen itself speaks (Article in Samsø A great communal celebrational event. Photo: F. Kaul. Folkeblad, 27th of January 1936):

”Fra Jordens Urfjæld kom jeg. Isen bar mig hertil. Kæmpegrav dækkede jeg. Overtro ofrede til mig. Nu æres jeg kun for min Ælde.”

In my translation (FK):

“I came from Archaean rock. Ice glaciers brought me to Samsø. Once, I covered a giant’s tomb. Beliefs of superstition gave me offerings. Now, I am solely honored for my age.”

The suggested inscription, in a sense being rational, in a sense showing romantic sen- timent, does not refer to South Jutland’s reunion with Denmark. However, in Pastor Bayer’s speech the connections to those

Adoranten 2020 45 when the mighty dolmen for the first time showed its contour against heaven; though we cannot comprehend the full re- ality of the rituals of those distant times.

For obvious reasons Pastor Bayer could not know that evidence would emerge in the years to come, giving a glimpse of ritual activity taking place at a time when the dolmen was young. In 1957 a votive depo- sition of one flint halberd and two thin- Fig. 7. A flint halberd and two thin butted flint axes butted flint axes was found by digging in deposited c. 100 west of Dyvelstenen. Neolithic Funnel the yard of Dyvelsgården, just 100 meters Beaker Culture, c. 3200 BC. Length of the halberd: 16,6 west of Dyvelstenen (Fig. 7). In 1960 the cm. Drawing by H. Ørsnes, after Ebbesen 1994. three fine flint objects were donated to the National Museum (Ebbesen 1994, 116 as such, but as a “stone of legends” (sa- & 129; registered site number (Nordby gnsten), with reference to the related lay- Parish): 030503-15; the National Museum, ers of myths. As we have seen, it may very Danish Prehistory inv. no. A 49062-49064). well be the legends that protected this site From the typology of the flint halberd for years before the formal legislation pro- and axes, they belong to the time at the tection came into use – a scenario known transition between the Early and Middle from quite some other Danish Prehistoric Neolithic of Denmark, in absolute years c. monuments (Kaul 1988: 29-30; Eriksen 3200 BC. Even though this votive deposi- 1990: 55). tion can not be directly connected with the Dyvelsten Dolmen, we must envisage that when these objects were deposited, Giants or trolls throwing a stone the dolmen would have been seen as a rel- after a newly built church atively newly built monument standing as Such legends are most common, and are a marker in the formation of the Neolithic known from all over Denmark, (Tang Kris- ritual landscape. tensen 1895, 27 ff.), as well as in Sweden During the late 1970’es (1979), Dyvel- and Norway (Schmidt 1933, 70 ff.). On stenen once more came into focus. Again, Samsø itself, the capstone of a dolmen the area around Dyvelstenen had been called Knøsen, South Samsø, is covered by filled with rubbish and stone heaps. As in cup-marks, probably from the Bronze Age. 1932 the area was cleared for vegetation Here, the cup marks were understood as and a mess of stones fetched in the nearby the marks made by the fingers of a giant, fields, almost covering Dyvelstenen, now while throwing the stone, from Røsnæs, by the communal administration and road the peninsula of Zealand ‘pointing’ at works. Thus, making the site accessible Samsø. In this case a church is seemingly for visitors/tourists. The nearby road was not mentioned (Eriksen 1990, 60 & 160). widened (Lidegaard 1994 & personal com- But a stone thrown by the giant living at munication with local informants, 2020). Visborg Castle, Samsø, was aimed at Kolby In 1979-1980 the tales of the Dyvelstenen Church, Samsø, while being under con- being related to protection against fire struction (Schmidt 1933, 148). or outbreak of fire were invigorated (see Dyvelstenen itself embody different below). versions of the theme of a giant throwing In 2008, the work towards a formal one or more stones after a church, here protection act was commenced, concluded Nordby church, but missed – by more than in 2017 by the official recording (tinglysn- one km. But we should take into account ing) of Dyvelstenen as a protected monu- that these giants were living relatively far ment, though not as a prehistoric dolmen away, on the East Jutland land of Mols,

46 Adoranten 2020 the peninsula of Helgenæs, or the small ready-to-born-children are somehow island of Hjelm, so it may have been diffi- fetched by the midwife on her way to the cult to aim precisely (from the southern tip birth proper. As stated by an old man from of the Helgenæs Peninsula to Dyvelstenen, Nordby more than 100 years ago: We all there are about 13 km as the crow flies). come from Dyvelstenen (Schmidt 1933: A more detailed story tells us that a giant 149-150; Eriksen 1990: 54). of Helgenæs (or Hjelm) visited the giant The legend of the children coming on Samsø, and here a marriage was prom- from Dyvelstenen is still vivid among the ised by the Samsø giant with his beautiful inhabitants of Nordby. In the autumn 2020 daughter. However, the desirable daugh- I talked with one of the Nordby residents ter became a Christian, and she persuaded about what could happen if Dyvelstenen her father to build Nordby Church. The was demolished or removed. I said: “A fire young, adorable beauty let the Helgenæs might break out in Nordby”. The answer giant and the ‘gentleman caller’ know came most promptly: “Yes, and the people that the marriage would be cancelled, un- in Nordby will become infertile” (danish: less he became a Christian. In his wrath, he barnløse). The knowledge of the power threw three stones after Nordby church, and qualities of that stone remain intact one of them: Dyvelstenen (Eriksen 1990, today. I would here like to underline, that 53-54; Lidegaard 1994, 92). as anthropologist or sociologist of reli- Even though we are facing legends of gion, I am not asking as to beliefs proper, folklore considering giants, there might be but as to knowledge (see Schmidt 1933: some ‘forgotten’ concrete social/political 95-97); and we can conclude that the issues concealed in the words recorded. knowledge is intact today. When I asked The introduction of Christianity in the Late another informant about the general Viking Age was not necessarily a smooth knowledge of these tales or stories related process when the leading families or clans to Dyvelstenen, I was told that it was com- made their decisions. For a time, old politi- mon knowledge at Nordby. However, it cal marriage systems were disrupted by was mentioned that the young generation different faith systems. may not be so well acquainted with the Dyvelstenen stories as former generations. Dyvelstenen stands not alone consid- Fertility – ering the tales that the children should the children came from Dyvelstenen come from the stone or underneath it. As to myths related to fertility, Dyv- More than 25 examples, mostly in eastern elstenen is of great importance. The Denmark, are known. Often it is told that children from North Samsø came from the midwife fetched the children at the sa- Dyvelstenen (Fig. 8), and from here the cred stone, not the stork, or alternatively, it was the stork, which fetched the chil- Fig. 8. The children came from Dyvelstenen, and you can dren at the stone (Schmidt 1933: 93, 132, make bread offerings in the wish for fertility – as shown 140, 156, 162, 164, 189, 198 & 213). At one on this captivating drawing by Niels Milan Pedersen, stone, Troldstenen, the Island of , from Eriksen 1990. South Denmark, it is told that you can hear the small children crying underneath the stone. In this case, the stork fetched the children (Schmidt 1933: 96 & 183; Wolsing 1949).

Bread offerings, rituals, and Dyvelstenen From a theoretical/methodological point of view – for a researcher in religion – it

Adoranten 2020 47 seems sensible to distinguish between ref- time when newly baked warm bread was erences to a belief system and references offered to the stone, when wishing an to acts related to this system (Kaul 2004). heir” (Danish: “Om Dyvelstenen vidste æl- Following this approach, it is now time to dre Folk at berette, at de mindedes endnu focus on the records on the acts, rituals den Tid da man ofrede varmt nybagt Brød and offerings related to Dyvelstenen (Fig. til denne naar man ønskede sig en Arv- 9). The acts recorded are closely related ing.”). Another similar story is recorded to a fertility cult, where bread offerings by Raklev (documents of the topographic for the stone and the not clearly defined archive at the National Museum, Danish transempirical powers behind that stone Prehistory, j. no. 666/32 & Eriksen 1990: are essential. 54-55). Furthermore, in the administrative In 1908, an old man (age 79) told that notes regarding the telephone conversa- when he was a child, he took part in bread tion with count Danneskiold-Samsøe, offering acts, carrying bread out to Dyvel- 1932, it is mentioned that unfertile stenen, left it on the stone. Then the chil- women came to Dyvelstenen, to be able to dren waited for a little brother or sister, to carry children (Danish: “for at faa Børn”). come from the stone (Schmidt 1933: 150). In the stories recorded as to the ritual As late as in 1975, bread was seemingly of- behavior related to fertility and child-birth fered at the stone (Lidegaard 1990: 93). some details are worth noting: If you want In the report by J. Raklev (see above), a little brother one sort of bread (wheat after clearing the site in 1932, we are in- bread) should be deposited on the stone, formed that: “About “Dyvelstenen” old while if wishing a little sister, then rye people told that they still remembered a bread should be offered. However, dif- ferent versions have been recorded as to Fig. 9. A natural hollow in Dyvelstenen offers an excel- what type of bread was connected to girl lent place for depositing bread offerings. See fig. 8. or boy. In another version, it was the mid- Photo: F. Kaul. wife, who on her way to a birth, would offer a piece of bread, a ‘sandwich’, at Dyvelstenen (Schmidt 1933: 149-150; Lide- gaard 1990: 92). Not just bread was offered at Dyvel- stenen. We are informed that in older days, young childless women came out to Dyvelstenen, where they offered small dolls, in the hope of pregnancy (Schmidt 1933: 150).

Bread and sacred stones At Dyvelstenen, the bread offering evidence seems manifest. However, at a larger number of Danish sacred stones there are recordings of connections to baked bread, though offerings are not ex- plicitly mentioned. Here, Dyvelstenen may be regarded as a ‘key stone’ for further understanding. In Danish folklore mate- rial, again and again, we hear of sacred stones ‘enacting’ with the human world, jumping or turning when feeling the smell of warm newly baked bread (Schmidt 1933: 96, with many listed examples). Of-

48 Adoranten 2020 ten, there is just referred to the smell of stone about two decades earlier – as Pas- bread, nothing more. In some cases it is tor Bayer of Nordby suggested (see above) the smell from the bakery in the nearby (Fig. 10). village that gives the stone the impetus of All these tales about stones jumping jumping, in other cases it is the smell of or turning when smelling bread may at baked bread from the nearby farm, which first glance seem enigmatic. However, if makes influence on the stone (and suppos- we consider that these stories represent edly the forces behind and below, trolls, fragments of memory, then it seems pos- pixies, elves, spirits, whatever). sible to get closer to a meaning, where the As an example, Smedestenen at Kal- recordings related to Dyvelstenen can fill lerup, Raklev Parish, on the West Zealand out some of the gaps. It seems relatively peninsula of Røsnæs, ‘ponting at nearby easy to understand that the smell of newly Samsø’, should be highlighted. The stone baked bread refers to bread being placed seemingly, had a more advanced taste on or at the stones. Perhaps, the jump than normally, since it at certain occa- may signify that the stone and the spirits sions not just turned around when smell- behind has accepted the offering. When ing newly baked bread, but also when some stones respond on the smell from smelling a warm omelet. It has been told, the bakery, then it should be regarded as already before 1917, in a rational/joking a ‘modernization’ of the theme, while the way, that Smedestenen was not any more meaning proper was forgotten. turning around, since it had lost it sense of It has been suggested that these stones, smell. Smedestenen is the last remains of which turn when smelling new bread, a Neolithic long dolmen, probably the cap originally were places for offerings pre- stone of the dolmen chamber. After the sented or given to the spirits of the stone, end of World War II, in 1946, Smedestenen probably as acts related to a fertility cult. was put upright, as a memorial stone, and In some cases, the legends of children with an inscription commemorating the coming from the stone and the stories liberation after the Nazi-German occupa- of stones smelling bread is combined in tion of Denmark, 9th of April 1940 – 5th one and the same stone. Through the of May 1945 (Schmidt 1933: 140; Nielsen centuries, at most of the places, the reli- 2013: 73-74; Nielsen 2015: 99-100). Dyv- gious meaning was forgotten, only frag- elstenen, on nearby Samsø, also part of ments survived, often as a joking remark a ruined dolmen, might have looked like (Schmidt 1933: 97). this, if being re-erected as a memorial

Fig. 10. Smedestenen, Kallerup, Røsnæs, West Zealand. Originally part of a Neolithic dolmen chamber, then being re- lated to ‘bread-smelling’ legends, and finally serving as a memorial stone, celebrating the liberation from German occupation, May 1945; erected in 1946. The remains of the long dol- men mound is still vis- ible as a slightly elevated structure, the memorial stone standing on top of that. Photo: F. Kaul.

Adoranten 2020 49 Fig. 11. Protruding rock dotted with cup marks, probably Bronze Age. The cup marks enhanced by chalk painting. A summer cottage is seen close by. Madseløkke/Stakkevænget, Allinge-Sandvig Parish, Bornholm, site registration num- ber 060101: 224. Here, bread crumbs were ‘offered’. Photo: F. Kaul/G. Milstreu.

In one case, a ritual act seems to have continuing their play in the landscape. remained as a fragment, though without When passing ‘our newly discovered’ any further reference whatsoever. In the cup mark stone, they put small pieces of years around 2002, I was part of a research bread, bread-crumbs, in the cup marks, team working on a rock art documenta- as they did with other cup mark stones in tion in the area rich in Bronze Age rock the vicinity (Fig. 12). When I asked why, carvings between Allinge and Sandvig on the answer was clear and straightforward: North Bornholm (project of the Danish “Because we always did so”. Of course, Research Council for Humanities & inter- this ritual could be a ‘recent invention’. national EU-project Rock art in Northern However, it could as well be regarded as Europe (RANE). A number of rock carv- representing the last memory of some- ing sites were recorded and documented thing more serious. At any rate, now this for the first time, among these a stone story has been recorded. covered with more than 75 cup marks, at Stakkevænget (Kaul 2006: 53) (Fig. 11). As researchers we considered this ‘newly Other offerings, including offerings found’ rock carving as a sort of discovery. of dolls, a Swedish example However, for one of the local inhabitants, As seen above, young childless women of- this stone dotted with cup marks was fered dolls at Dyvelstenen, in the hope of certainly not to be understood as a new pregnancy (Schmidt 1933; Eriksen 1990). discovery. The informant, an elderly lady From Sweden, there are accounts of of- at about 70, told us that when she was a fering of dolls at sacred stones, though child, she and her friends were playing at seemingly not related to fertility aspects, the nearby fields. They went back to her but for curative purposes. From both home, and her mother gave them bread Sweden and Norway it is recorded that or cakes, which they could consume while dolls were made to cure illness. The dolls

50 Adoranten 2020 In the folklore material of Sweden and Denmark there are many accounts of of- ferings of coins, needles, pins bottoms, etc., some documented by observations at sacred stones (Schmidt 1933: 99; Gold- hahn 2018: 226). Even today, you can still find coins in the ancient Bronze Age cup marks; just like in a wishing well or foun- tain, you perform the ‘ritual’ without deep beliefs, just as a happy ritual – like the coins thrown into Fontana di Trevi, Rome, or anywhere. What is an offering or a sac- rifice? – what is an unpretentious wish for good luck?

Dyvelstenen Fire and fire protection – and how to place a fire in a stone In 1979-1980 the legends of Dyvelstenen became invigorated. In some sacred stones, as well as in sacred trees, a fore- seen fire – a fire not yet to come – not wished to come – could be ‘placed’ in the firmness of stone or wood. It may seem for us, in our ‘rational’ world view of today, Fig. 12. Cup mark stone in the rich Bronze Age rock totally incomprehensive how it would be carving landscape in Allinge-Sandvig Parish, Bornholm; Madseløkke 2, site registration number 060101: 188. possible to place or lay a dangerous fire, Photo: F. Kaul. to come or not to come, in a stone or a tree. But religion and beliefs does not were made of nails, hair and a piece of work rational. However, when a farm or a textile from the clothing of the ill person. village became a victim of fire, then it may The doll was built up around a stick of have been quite rational to seek out the rowan, a tree with references to folklore possible causes for a devastating fire. magic. According to these accounts, at a In 1979, the road passing close to particular sacred stone, the Elf Boulder or Dyvelstenen was widened a bit, and the Troll Stone, at Lindesberg, Västmanland, area around Dyvelstenen was cleared Sweden, dolls were offered. In 1846 an ar- for vegetation and stones fetched in the chaeological investigation was carried out nearby fields (as in 1932). Now the famous on the cult site. The researcher was able to stone could be visible for tourists in a speak with practicing informants as well as nicely cleared area, respecting the stone collect some of the sacrificial items on and itself (Lidegaard 1994: 92-93 & personal around the boulder: nine small puppets, communication with Nordby informants). eight made from textiles and one made of However, not all Nordby people was newsprint from 1821. The puppets contain happy with the activities at Dyvelstenen. rowan twigs, nails, hair, scraps of clothing While the roadwork and clearing work and a brass pin. Five are known to survive was in progress, an old man from Nordby today in Swedish collections. In 2003 an protested. He knew that a fire was placed excavation was carried out at the very in the stone, and if cleaning up around same stone. A number of coins dated from the stone, that fire – somehow kept in the 1717 to 1979 were found. (Goldhahn 2018; stone – could be released (Lidegaard 1994: Goldhahn 2020). 93). And so it happened, when following

Adoranten 2020 51 Fig. 13. A house on fire, Nordby, afternoon, 20th of April 1980. From Kalundborg Folkeblad, 21st of April 1980.

this ancient ‘course-and-effect-system’: On risterne kan få øje på den. Hvad er sket: I Sunday, 20th of April, at 11:30 1980, a fire søndags var der storbrand i Nordby.). started at a larger farm in Nordby Village – the fire sprung to other houses. Fortu- In particular, the villages of Samsø were nately, the wind was relatively calm (it has (and are) vulnerable to fire, since the old, been storming the day before), so ‘only’ compacted village structure has here re- one large farm and three village house mained, where no moving out of the sin- were destroyed by the fire, and no hu- gle farms has taken place. The farms and mans or animals were harmed; though the houses are still, as in late Medieval times fire was referred to as “the large fire in placed close together, and land allotment Nordby” (storbranden i Nordby) (Fig. 13). relates to the farms being in the villages as In the aftermath of the fire, we can the centres, not related to single farms es- read in the newspaper (Kalundborg Folke- tablished outside the village. Nordby (Fig. blad, 24th of April 1980) about the possible 14) is considered as the largest and finest connection with the Nordby fire and Dyv- of villages of Denmark as a testimony of elstenen (FK translation): “From ancient the ancient communal system (landsbyfæl- times, it has been told that it is not al- lesskab) (Schmidt 1941; Egevang 1978; Et- lowed to clear or tidy up around the stone ting 2018). – then a fire will come to Nordby… What Perhaps, this close-knit community is superstition, and what is coincidence? feeling could have kept the legends of Dyvelstenen has been cleared, just before ‘superstitions’ in mind, not just as minor the tourist season, so that the tourists fragments, as seen elsewhere, but as com- can get a better view of the stone. What munal knowledge and tradition, and here happened: Last Sunday, there was fire in supported by the local vicar, Pastor Bayer. Nordby” (In Danish: “… Som fortælles Nordby is not the only village of Samsø fra gammel tid. Man må ikke rydde væk where this old clustering of farms and omkring stenen, for så brænder det i Nor- houses has remained. Hence, the prob- dby. Er det nu overtro, eller er det blot en lems as to fire and fire protections, have tilfældighed? Dyvelstenen er netop forud probably been more present than in other for turistsæsonen blevet blotlagt, så tu- rural places of Denmark. On Samsø, the

52 Adoranten 2020 Fig. 14. A nice view of the central part of Nordby. It was not this part of Nordby, which was devastated by the 1980- fire. photo. F. Kaul. thatched roofs met another. In the re- (personal communication, Lis Nymark, cords, we learn of more devastating fires Samsø). than that of Nordby in 1980. Historical re- Outside Samsø, similar evidence has cordings from 1700 and onwards account been recorded. At Linå near Silkeborg, of catastrophic fires on Samsø, such as in Central Jutland, a larger stone was re- Brundby, , Kolby and Ørby (Holm moved and broken into pieces. Soon after Sørensen 2004; Rasmussen 2004). the farm burnt (Schmidt 1933: 287). In a stone on Harreby Mark, at Hygum, West Jutland, a fire had been ‘placed’. In 1907, To place a fire in a stone the stone was cleft into pieces by a new or in a tree, some examples owner, in spite of warnings by the neigh- The idea of a fire being released when bors. Soon after, in 1908, Harrebygård making disturbances at sacred stones burnt. Apart from his own loss, the acts of or trees is not uncommon. But at Dyv- the owner caused resent, and it was said elstenen, these ideas seemingly, quite not to touch the pieces of the stone in recently, became invigorated by the 1980 order to avoid further disasters. At Sennels Nordby fire. at Thisted, northwest Jutland, at stone On south Samsø, south of the village was broken into pieces, and one of the of Kolby, it has been told that a farmer houses belonging to Ullerupgård burnt. was attempting to remove the stones It was told that if the stone disappeared, from a prehistoric tomb. A few stones a fire would break out at Ullerupgård had already been taken away. But neigh- (Schmidt 1928: 68; Schmidt 1933: 233 & bors told him that removing these stones 330-331). would cause a fire on his farm. The farmer At Brædstrup, northwest of Horsens, listened; he stopped his work and replaced a sacred stone, Kræmmerstenen, carry the stones that were removed. It is not a part of the same story, though here, a quite clear whether a fire did break out fire, somehow ‘hidden’ in the stone, never or whether the fire was just avoided by broke out. We are simply told that if the returning the stones to their original place stone became irritated, then the nearby farm would burn. The stone was close to

Adoranten 2020 53 the children’s way to school, and they took If a “fire-tree” was felled, then the a rest on the stone (Lidegaard 1994: 224- fire would be released. If it was felled by 225). Seemingly, the stone was happy with storm or lightning, by natural causes, it this. was important not to remove its remains. Also, if destroying megalithic tombs While the tree rotted, the potential fire proper, dolmens, a fire could be released. could move down into the ground. This is the case with three dolmens on the A possible fire could be seen in a vi- Island of Als, South Jutland. If the cham- sion, in a dream. To avoid such a seen fire ber of a dolmen in Kegnæs Parish was to break out, a wise person – such as the destroyed or the capstone was removed, priest – could place the fire as a sort of the people of the nearby farm would die, exorcism, probably using a magical spell or the farm of the owner would burn. (Schmidt 1928: 55). The stones of a dolmen in Lysabild Par- However, a fire could be placed in a ish are “fire-stones” (brandsten), and if tree in a more physical sense. After a vi- the dolmen chamber was destroyed, the sion of pre-fire, a wise person was called. farm of the owner will catch fire. A fire He charred some wooden pegs over the has been placed in a dolmen in Tandslet fireplace or stove of the house while re- Parish, and no one dare to destroy it. If citing a secret magic formula. Then the this happened, the farm of the owner will bark of the chosen tree was loosened, be stricken by fire. Furthermore, we learn and a hole was drilled into the wood. The that people of the area were not afraid charred peg was driven in the hole, which of demolishing a burial mound without was closed by a wooden plug. Finally, the stones or “fire-trees” (Schmidt 1928: 68). bark was carefully put back, so that the tree could heal, the fire becoming totally The idea of placing or laying a fire or the contained in the tree. Actually, such black- threat of a fire in a tree is much more charred pegs have been found in fallen common than placing a fire in a stone. ‘fire-trees’ on the island of Als, South From Denmark (1928), 75 examples are Jutland (Lidegaard 1996: 33). Thus, not known, the majority from southern parts just spells were used, but physical pieces of Jutland; there are no recorded exam- of burnt material representing a fire were ples from Samsø, the geographically clos- placed in such trees. At the same time, est account is from the area at , East these charred pegs should be considered Jutland (Schmidt 1928: 55-56). as representing a controlled fire. The at- As mentioned above, it may for us in tempted control of fire and burnt material our ‘rational’ world view of today be quite has become physical, as part of material incomprehensive how it would be pos- culture. sible to place or lay a dangerous fire – to come or not to come – in a stone or a tree. However, a sort of rationalism can still Concluding remarks be found behind the mysterious legends. I consider Dyvelstenen as one of the most Probably, in some cases, the observations important sacred stones of Denmark. In that larger trees attract lightning would the legends, different folklore phenomena have been a decisive factor for choos- can be followed, representing both beliefs ing the “fire-tree” (brandtræet). After a and ritual behavior. Most important is that flash of lightning had hit a tree close to the traditional tales are not forgotten. At the farm or in the farmyard itself, this Nordby, Samsø, this knowledge is present very tree had taken away the fire from today. The research is not restricted to the farmhouses and kept the ‘firepower’ reading old accounts in archives, books of lightning in its body. The potentials and articles; you can meet people, discuss of a coming fire were stored in the tree matters, for instance discuss the 1980 Nor- (Schmidt 1928: 56; Lidegaard 1996: 33). dby fire, talk with firemen, who remem- bered that day.

54 Adoranten 2020 The microcosm of Dyvelstenen with support – and discussions – the completion its detailed folklore material, can yield of this modest work on Dyvelstenen would insight and explanation as to stories, not not have been possible. Finally, thanks to so comprehensive, from elsewhere in the Niels Milan Pedersen for permission to use country. From Dyvelstenen’s microcosm, his charming and informative drawing of the religious phenomena represented here Dyvelstenen ‘in communicative action’. can be traced further in time and space into the large macrocosm of ancient be- Flemming Kaul liefs and rituals related to fertility magic, Senior Researcher bread offerings and fire protection. The Ancient Cultures of Denmark and the present article invites to further research, Mediterranean, the National Museum of connecting the past and the present, in- Denmark. cluding archaeological evidence. As an extra plus, Dyvelstenen’s histori- cal history can be related to the political References history of our times, the ending of WW I, Adriansen, I. 2010. Erindringssteder i Dan- and commemoration of the return of parts mark. Monumenter, mindesmærker og of South Jutland to Denmark in 1920. Dyv- mødesteder. Etnologiske Studier 14, Mu- elstenen was not turned into a standing seum Tusculanum Press, . stone, a local or national memorial; but Ebbesen, K. 1994. Tragtbægerkulturens remained in the field north of Nordby as dolkstave (The halberds of the Funnel a humble monument (measuring 3.4 x 1.9 Beaker Culture). Aarbøger for Nordisk m) carrying a long history. Oldkyndighed og Historie 1992 (1994): 103-136. Thus, in conclusion, the words of Pastor Egevang, R. 1998. Historiske huse i Nordby Bayer (1936) are recaptured: på Samsø (ed. Egevang, R.). National- museet, Copenhagen. “I came from Archaean rock. Eriksen, P. 1990. Samsøs Store Stengrave. Ice glaciers brought me to Samsø. Forlaget Skippershoved, Højbjerg. Once, I covered a giant’s tomb. Etting, V. 2018. Borgene på Samsø. En Beliefs of superstition gave me offerings. arkæologisk jagt på historien bag øens Now, I am solely honored for my age.” fem middelalderborge (ed. Etting, V.). Syddansk Universitetsforlag, . Gently disputing the words by Pastor Goldhahn, J. 2018: Älvornas arkeologi. Bayer, I would like to add one closing Fornvännen 113, 2018: 210-232. comment, addressed to Dyvelstenen itself: Goldhahn, J. 2020. On the archaeology of Today, you are not merely honored for elves. In (Whitley, D.S.; Loubser, J.H.N & your age, but first and foremost for the Whitelaw, G., eds.), Cognitive Archaeol- communication that you have shared with ogy. Routledge, London.: 270-310. peoples of the past and the present. Holm Sørensen, T. 2004. Ildebrand var en katastrofe. Slægts- og Lokalhistorisk Forening Samsø Årbog 2004: 79-84. Acknowledgements Jørgensen, L. & Vang Petersen, P. 1998. A warm thank to informants of Samsø, Guld, Magt og Tro/Gold, Power and Belief. among these Lise Gommesen, Søren Peter Nationalmuseet/Thanning & Appel, Co- Kjeldahl, Hanne Moesgaard and Niels- penhagen. Henrik Nielsen. Furthermore, I would like Kaul, F. 1988. Neolitiske gravanlæg på to thank Helle Rasmussen, leader of Samsø Onsved Mark, Horns Herred, Sjælland. Egnsarkiv, Onsbjerg, Lis Nymark, former Aarbøger for nordisk Oldkyndighed og curator at Samsø Museum, , Historie 1987 (1988): 27-83. and Christian Adamsen, former editor of Tidsskriftet Skalk for help. Without their

Adoranten 2020 55 Kaul, F. 2004. Bronzealderens religion. Rasmussen, O.E. 2004. Brandvæsen og Studier af den nordiske bronzealders Brandredskaber. Slægts- og Lokalhistorisk ikonografi. Nordiske Fortidsminder, Serie Forening Samsø Årbog 2004: 85-88. B, Bind 22, Copenhagen. Schmidt, A.F. 1928. Brandtræer og Ul- Kaul, F. 2006. Flere udgravninger ved ykkestræer. Danske Studier 1928: 54-76. helleristninger på Bornholm. Adoranten Schmidt, A.F. 1933: Danmarks Kæmpesten 2006: 50-63. i Folkeoverleveringen. Danmarks Folke- Kaul, F. 2010. Erik Pontoppidans og Ove minder Nr. 39, 1933, Copenhagen. Høegh-Guldbergs udgravninger af jættes- Schmidt, A.F. 1941. Fra Samsøs gamle tuer - Jægerspris 1744 og 1776. Aarbøger Landsbyer. Fra Holbæk Amt 1941: 22-27. for Nordisk Oldkyndighed og Historie 2007 Tang Kristensen, E. 1892-1901 (1980). Dan- (2010): 37-56. ske Sagn som de har lydt i folkemunde. Lidegaard, M. 1994. Danske sten fra sagn Fotografisk genoptryk (Bind I-VIII), Nyt og tro. Nyt Nordisk Forlag Arnold Busck, Nordisk Forlag Arnold Busck, København Copenhagen. 1980. Lidegaard, M. 1996. Danske træer fra sagn Tang Kristensen, E. 1895 (1980). Danske og tro. Nyt Nordisk Forlag Arnold Busck, Sagn som de har lydt i folkemunde. Foto- Copenhagen. grafisk genoptryk (Bind III), Nyt Nordisk Madsen, B. 2007. Genforeningsstenene. Forlag Arnold Busck, København 1980. Slægts- og Lokalhistorisk Forening Samsø, Wienberg, J. 2007. Kanon og glemsel. Årbog 2007: 59-62. Arkæologiens mindesmærker. Kuml 2007: Nielsen, J. 2013. Strejftog gennem Stenal- 237-282. deren i Raklev Sogn. Raklev Lokalarkiv, Wolsing, J. 1949. Troldstenen. Lolland-Fal- Kalundborg. sters historiske Samfunds Aarbog XXXVII, Nielsen, J. 2015. Strejftog gennem 1949: 138-139. Bronzealderen i Raklev Sogn. Raklev Loka- larkiv, Kalundborg.

Fig. 15. The present author in communication and research at Dyvelstenen. Photo: Inge- Mette Petersen.

56 Adoranten 2020